Why in the new translation of the Mass does the priest say “for many” instead of “for all”?

The change in the translation is for two reasons: First, “for many” accurately translates the words our Savior spoke at the Last Supper. In the Gospel of St. Matthew, we read, “Then he took a cup, gave thanks, and gave it to them. ‘All of you must drink from it, for this is my blood, the blood of the new covenant, to be poured out in behalf of many for the forgiveness of sins” (26:27-28). Likewise, in the Gospel of St. Mark, Jesus said, “This is my blood, the blood of the covenant, to be poured out on behalf of many” (14:24).

Moreover, Jesus’ words at the consecration fulfill the prophecy of Isaiah regarding the suffering servant Messiah: “If he gives his life as an offering for sin, he shall see his descendants in a long life, and the will of the Lord shall be accomplished through him. Because of his affliction, he shall see the light in fullness of days; through his suffering, my servant shall justify many, and their guilt he shall bear. Therefore, I will give him his portion among the great, and he shall divide the spoils with the mighty, because he surrendered himself to death, and was counted among the wicked; and he shall take away the sins of many and win pardon for their offenses” (Is 53:10-11). Note again, the word many. Both the original Greek texts of the Gospels as well as the Greek Septuagint translation of the Old Testament employ the word “polloi” meaning “many.”

In the Roman Missal (1570, 1969, 2000) and even in earlier texts of the Mass, the official Latin text for the words of consecration of the wine uses the phrase, “pro multis,” which is rendered “for many.” Because the words of consecration are the efficacious words of Our Lord, we must translate them as precisely as possible.

The second reason for the change in translation reflects the spiritual reality at hand. “For many” does not deny the universality of Christ’s mission to save all mankind. In sacred Scripture, several passages attest that Christ did indeed die for all: For example, St. Paul in his Second Letter to the Corinthians (5:15) asserted, “He died for all so that those who live might live no longer for themselves, but for him who for their sakes died and was raised up.” Jesus Himself taught, “God so loved the world that he gave his only son, that whoever believes in him may not die but may have eternal life” (Jn 3:16), and “I am the resurrection and the life: whoever believes in me, though he should die, will come to life; and whoever is alive and believes in me will never die” (Jn 11:15-26). For good reason, the catechism states, “The Church, following the apostles, teaches that Christ died for all men without exception: ‘There is not, never has been, and never will be a single human being for whom Christ did not suffer’” (No. 605).

Nevertheless, each person has to accept the saving graces offered by Our Lord. The gift is offered, but each person must accept the gift. Therefore, the “for many” signifies that while Christ died for all, “many” accept the gift but there are those who reject His gift of redemption and salvation. Christ does not force anyone to believe nor to accept His saving graces. Herein lies the spiritual reality.

As we celebrate the Holy Triduum, we pray for those who have separated themselves from the holy Catholic Church, those who have not embraced the Gospel, and those who have rejected the Gospel. We hope that “the many” by God’s grace may include “all.” As Our Lord prayed at the Last Supper to His heavenly Father: “I do not pray for them alone (the apostles). I pray also for those who will believe in me through their word, that all may be one as You Father, are in me, and I in You; I pray that they may be one in us, that the world may believe that You sent me” (Jn 17:20-21).